A common reading of Kant’s notion of synthesis takes it to be carried out by the imagination in a manner guided by the concepts of the understanding. I point to a significant problem for this reading: it is the reproductive imagination that carries out the syntheses of apprehension and reproduction, and Kant claims repeatedly that the reproductive imagination is governed solely by its own laws of association. In light of this, I argue for a different division of the labor of (...) synthesis between the imagination and the understanding. On my view, while the reproductive imagination puts representations together in accordance with laws of association, the understanding recognizes these combinations of representations as necessary in virtue of corresponding to a connection in the objects represented. I conclude by suggesting that a virtue of my account is that it can make sense of Kant’s claim that the relational categories are merely regulative for intuitions. (shrink)

The aim of the Schematism chapter of the Critique of Pure Reason is to solve the problem posed by the “inhomogeneity” of intuitions and categories: the sensible properties of objects represented in intuition are of a different kind than the properties represented by categories. Kant's solution is to introduce what he calls “transcendental schemata,” which mediate the subsumption of objects under categories. I reconstruct Kant's solution in terms of two substantive premises, which I call Subsumption Sufficiency (i.e., that subsuming an (...) object under a transcendental schema is sufficient to subsume it under the corresponding category) and Real Possibility (i.e., that it is really possible to subsume objects under each of the transcendental schemata). These two principles, together with a trivial modal one (the Subsumption-Possibility Link), entail that it is possible to subsume objects under categories; in other words, the argument of the Schematism is valid. The main work of the paper consists in reconstructing Kant's arguments for, and explanations of, these premises. I argue that they hinge on Kant's claim that transcendental schemata are “time-determinations,” which I interpret to mean: rules for reflexively representing the temporal relations among our own representational states. On the basis of this reading, I reconstruct Kant's argument for Subsumption Sufficiency, category by category. I also explain why Real Possibility follows almost immediately. Granting Kant the argument up to this point in the Critique, the argument of the Schematism is sound. (shrink)

In this paper, I argue that although Kant’s account of empirical schemata in the Critique of Pure Reason is primarily used to explain the shared content of intuitions and empirical concepts, it is also informed by methodological problems in natural history. I argue that empirical schemata, which are rules for determining the spatiotemporal form of objects, not only serve to connect individual intuitions with concepts, but also concern the very features of objects on the basis of which they were connected (...) and ordered in taxonomic systems based on similarity of form. I then suggest that Kant likely had scientific illustrations in mind in his discussion of empirical images in the Schematism chapter and that his account of schemata can help explain the epistemic function of these images in early modern science. (shrink)

Does Kant hold that we can have intuitions independently of concepts? A striking passage from § 13 of the Critique of Pure Reason appears to say so explicitly. However, it also conjures up a scenario where the categories are inapplicable to objects of intuition, a scenario presumably shown impossible by the following Transcendental Deduction. The seemingly non-conceptualist claim concerning intuition have therefore been read, by conceptualist interpreters of Kant, as similarly counterpossible. I argue that the passage in question best supports (...) an underappreciated middle position where intuition requires a pre-conceptual use of the understanding. Such pre-conceptual use of the understanding faces both textual and systematic objections. I show that these objections can be rebutted. (shrink)

It is a common thought that mathematics can be not only true but also beautiful, and many of the greatest mathematicians have attached central importance to the aesthetic merit of their theorems, proofs and theories. But how, exactly, should we conceive of the character of beauty in mathematics? In this paper I suggest that Kant's philosophy provides the resources for a compelling answer to this question. Focusing on §62 of the ‘Critique of Aesthetic Judgment’, I argue against the common view (...) that Kant's aesthetics leaves no room for beauty in mathematics. More specifically, I show that on the Kantian account beauty in mathematics is a non-conceptual response felt in light of our own creative activities involved in the process of mathematical reasoning. The Kantian proposal I thus develop provides a promising alternative to Platonist accounts of beauty widespread among mathematicians. While on the Platonist conception the experience of mathematical beauty consists in an intellectual insight into the fundamental structures of the universe, according to the Kantian proposal the experience of beauty in mathematics is grounded in our felt awareness of the imaginative processes that lead to mathematical knowledge. The Kantian account I develop thus offers to elucidate the connection between aesthetic reflection, creative imagination and mathematical cognition. (shrink)

In his lectures on general logic Kant maintains that the generality of a representation (the form of a concept) arises from the logical acts of comparison, reflection and abstraction. These acts are commonly understood to be identical with the acts that generate reflected schemata. I argue that this is mistaken, and that the generality of concepts, as products of the understanding, should be distinguished from the classificatory generality of schemata, which are products of the imagination. A Kantian concept does not (...) provide mere criteria for noting sameness and difference in things, but instead reflects the inner nature of things. Its form consists in the self-consciousness of a capacity to judge (i.e. the Concept is the ‘I think’). (shrink)

This article is an explication and defense of Kant’s view that ‘imagination is a necessary ingredient of perception itself’ (Critique of Pure Reason, A120, fn.). Imagination comes into perception at a far more basic level than Strawson allows, and it is required for the constitution of intuitions (= sense experiences) out of sense impressions. It also plays an important part in explaining how it is possible for intuitions to have intentional contents. These functions do not involve the application of contents, (...) and I offer a schematic account of how they arise from preconceptual synthesis. (shrink)

The aim of this research is to explore what relations self-affection bears to the intuitions of inner sense. I propose that self-affection makes some contribution to formal intuitions and empirical consciousness by arguing that the functions of self-affection consist respectively in conceptualising and conscious-making. I begin by examining Kant’s concept of inner sense and point out that inner sense as a receptive faculty depends on self-affection. In so doing, I emphasise that self-affection includes both a pure and an empirical aspect (...) which corresponds to Kant’s distinction between the transcendental synthesis of imagination and the empirical synthesis of apprehension. Then, I focus on the pure aspect and argue that the conceptualising function involved in the pure self-affection is decisive for the generation of formal intuition. In particular, I explain why the formal intuition of time depends on the intuition of space and how it is constituted by drawing a line. After that, I turn to analysing the empirical aspect of self-affection and show that by virtue of the empirical synthesis of apprehension one is aware of both the empirical contents of representations and the mental actions performed on them, whereby I suggest that this empirical conscious-making function can be understood as an act of distinguishing from a mereological point of view. (shrink)

Computational imagination (CI) conceives imagination as an agent’s simulated sensorimotor interaction with the environment in the absence of sensory feedback, predicting consequences based on this interaction (Marques and Holland in Neurocomputing 72:743–759, 2009). Its bedrock is the simulation hypothesis whereby imagination resembles seeing or doing something in reality as both involve similar neural structures in the brain (Hesslow in Trends Cogn Sci 6(6):242–247, 2002). This paper raises two-forked doubts: (1) neural-level equivalence is escalated to make phenomenological equivalence. Even at an (...) abstract level, many imagined and real actions turn out to be dissimilar. More so, some imagined actions have no corresponding real actions and vice versa, even though neural regions involved in imaginings and real action-perception are the same (Sect. 1). (2) At the implementation level, the hypothesis presents a mutually exclusive view of imagination and perception whereby imagination functions in the absence of the sensory feedback and is action based. Both these issues are contested here: Neither imagination functions in the absence of perception nor all forms of imaginings are action based; it is, rather, about conceiving possibilities which emerge during the perceptual stage itself (Sect. 2). For the modal aspect to arise, it is submitted that an integrative framework is required which Kant can provide for whom imagination is an indispensable part of perception. Kant’s views on concept-formation are presented here to illustrate this aspect (Sect. 3). The Paper is concluded with emphasizing the relevance of Kant’s views to the problems identified in the two sections. (shrink)